Leviticus 2:14

2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. ¹ 

Leviticus 5:13

5:13 So the priest will make atonement ²  on his behalf for his sin which he has committed by doing one of these things, ³  and he will be forgiven. ⁴  The remainder of the offering ⁵  will belong to the priest like the grain offering.’” ⁶ 

Leviticus 6:4

6:4 when it happens that he sins and he is found guilty, ⁷  then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, ⁸  or the lost thing that he had found,

Leviticus 12:7

12:7 The priest ⁹  is to present it before the Lord and make atonement ¹⁰  on her behalf, and she will be clean ¹¹  from her flow of blood. ¹²  This is the law of the one who bears a child, for the male or the female child.

Leviticus 13:12

13:12 If, however, the disease breaks out ¹³  on the skin so that the disease covers all the skin of the person with the infection ¹⁴  from his head to his feet, as far as the priest can see, ¹⁵ 

Leviticus 13:26

13:26 If, however, ¹⁶  the priest examines it and ¹⁷  there is no white hair in the bright spot, it is not deeper than the skin, ¹⁸  and it has faded, then the priest is to quarantine him for seven days. ¹⁹ 

Leviticus 13:45

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ²⁰  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ²¹  and he must call out ‘Unclean! Unclean!’

Leviticus 13:49

13:49 if the infection ²²  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.

Leviticus 14:48

14:48 “If, however, the priest enters ²³  and examines it, and the ²⁴  infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.

Leviticus 19:19

19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, ²⁵  you must not sow your field with two different kinds of seed, and you must not wear ²⁶  a garment made of two different kinds of fabric. ²⁷ 

Leviticus 23:14

23:14 You must not eat bread, roasted grain, or fresh grain until this very day, ²⁸  until you bring the offering of your God. This is a perpetual statute throughout your generations ²⁹  in all the places where you live.

Leviticus 26:16

26:16 I for my part ³⁰  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ³¹  You will sow your seed in vain because ³²  your enemies will eat it. ³³ 

Leviticus 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ³⁴  Although ³⁵  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ³⁶ 

Leviticus 27:8

27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; ³⁷  according to what the man who made the vow can afford, ³⁸  the priest will establish his conversion value.

[2:14]  ¹ tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”

[5:13]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ³ tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ⁴ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ⁵ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ⁶ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[6:4]  ³ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

[6:4]  ⁴ tn Heb “that had been held in trust with him.”

[12:7]  ⁴ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ⁵ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ⁶ tn Or “she will be[come] pure.”

[12:7]  ⁷ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[13:12]  ⁵ tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:12]  ⁶ tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  ⁷ tn Heb “to all the appearance of the eyes of the priest.”

[13:26]  ⁶ tn Heb “and if.”

[13:26]  ⁷ tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

[13:26]  ⁸ tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

[13:26]  ⁹ tn Heb “and the priest will shut him up seven days.”

[13:45]  ⁷ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ⁸ tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).

[13:49]  ⁸ tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[14:48]  ⁹ tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:48]  ¹⁰ tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[19:19]  ¹⁰ tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  ¹¹ tn Heb “you shall not cause to go up on you.”

[19:19]  ¹² sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kil’ayim) refers to a mixture of linen and wool woven together in a garment.

[23:14]  ¹¹ tn Heb “until the bone of this day.”

[23:14]  ¹² tn Heb “for your generations.”

[26:16]  ¹² tn Or “I also” (see HALOT 76 s.v. אַף 6.b).

[26:16]  ¹³ tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

[26:16]  ¹⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ¹⁵ tn That is, “your enemies will eat” the produce that grows from the sown seed.

[26:25]  ¹³ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ¹⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ¹⁵ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[27:8]  ¹⁴ tn Heb “and the priest shall cause him to be valued.”

[27:8]  ¹⁵ tn Heb “on the mouth which the hand of the one who vowed reaches.”